Micah 4:5

4:5 Though all the nations follow their respective gods, ¹ 

we will follow ²  the Lord our God forever.

Matthew 28:19

28:19 Therefore go ³  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ⁴ 

Acts 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ⁵  and wonders through the name of your holy servant Jesus.”

Acts 19:17

19:17 This became known to all who lived in Ephesus, ⁶  both Jews and Greeks; fear came over ⁷  them all, and the name of the Lord Jesus was praised. ⁸ 

Philippians 1:11

1:11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

Philippians 1:1

Salutation

1:1 From Paul ⁹  and Timothy, slaves ¹⁰  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹¹  with the overseers ¹²  and deacons.

Philippians 4:1-2

Christian Practices

4:1 So then, my brothers and sisters, ¹³  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

[4:5]  ¹ tn Heb “walk each in the name of his god.” The term “name” here has the idea of “authority.” To “walk in the name” of a god is to recognize the god’s authority as binding over one’s life.

[4:5]  ² tn Heb “walk in the name of.”

[28:19]  ³ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ⁴ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[4:30]  ⁵ tn The miraculous nature of these signs is implied in the context.

[19:17]  ⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁷ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁸ tn Or “exalted.”

[1:1]  ⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁰ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹² sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[4:1]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.